Kısım 15 · Bölüm 19

Ari'nin Metni

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Afterwards, on the sixth day, she returned to grow in the third aspect mentioned above — her being a complete Partzuf in the aspect of back to back, opposite the chest of ZA; and then there are in her the five lights of the first five Sefirot of ZA, which are the aspect of the first five days of the days of Genesis — all of them illuminated on the sixth day, which is his Tifferet; and then Malchut is built and revealed there, and the five lights illuminate in her from afar.

İç Işık

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Bu şerh henüz tek tek maddelerle eşleştirilmedi — öğeler okuma sırasıyla gösteriliyor ve her birinin yanındaki numara, Ari'nin metnindeki maddeleri değil, notların kendisini sayar.

Bir maddeyle eşleştirilmedi

1On the sixth day she returned to grow in the third phase mentioned above, etc., and the first five illuminate in her from afar. That is, the third phase of the four phases of back to back that the ARI brings above in item 9. See there — that it is the Partzuf of the Gadlut of the Mochin of YESHSUT, which the Nukva receives through the bending of the head of ZA to the place of his HGT, as above, which with respect to himself are NHY. See there. And this is regarded as the first five of ZA illuminating in her from afar. And it is found that, since the Nukva was already completed in the IYM [Ibur, nursing, and Mochin] of the posterior and in the IYM of the anterior from the discernment of the Mochin of YESHSUT, that is, those that come to her by way of the bending of the head, by the sixth day, therefore she is fit to receive the IYM of the anterior and of the posterior from the discernment of the Mochin of AVI; for such is the order of the degree, that at first she receives all the Mochin of YESHSUT and afterwards she is able to receive the Mochin of AVI. And therefore her time arrived to receive the third phase of back to back from the discernment of the YESHSUT that is in AVI, which are the discernment of the Mochin of Shabbat, which is the third phase here. And as is written below.
2The five lights of the first five Sefirot of ZA, which are the discernment of the first five days of the days of Genesis, all of them illuminated on the sixth day, which is his Tifferet. And at first glance this contradicts what the ARI writes in several places, that the seven days of Genesis are only the seven lower ones, HGT NHYM, and the sixth day is Yesod; whereas here he says that the first five days are KHB HG and the sixth day is Tifferet. And there is a further difficulty, for above in item 16 he says that on the fourth day, before the diminution of the moon, there was already in her the illumination of the first five Sefirot of ZA, which were illuminating in her from above downward. Yet on the fourth day, which according to the above is the Sefira of the Hesed of ZA, all the first five Sefirot had not yet been revealed, but only as far as the Hesed; and how, then, did they illuminate in the Nukva from above downward?
And the matter is that in truth the Nukva does not begin to be built except after the Gadlut of the Neshama of ZA. And therefore it is necessary that on the fourth day, before the diminution of the moon, there were already in ZA the Mochin of Gadlut of the Mochin of YESHSUT, which is the discernment of the Neshama of ZA. And although the fourth day is only the Netzah of ZA, so that it is found that even his HGT NHY had not yet grown, still, the days of Genesis are the discernment of the lights of ZON and not of the vessels. For the ARI says above in item 16: when the world of Atzilut was created and ZON were born, then she began to grow. See there. Thus ZON were born at the beginning of the creation, and immediately when they were born there was already in them the discernment of Nefesh, at the least. And it is found that in the first three days, which are HGT, ZA attained the discernment of the Ruach in him, which is called HGT. And on the fourth day, which is Netzah, he already attained the discernment of the Gadlut of his Neshama, and then the Nukva too grew in the discernment of his posterior, in an equal level up to the Keter, and the two of them were using one Keter. As it is written, “And Elokim made the two great lights,” the meaning of which is that the two of them were using one Keter, as above.
And let it not be difficult for you, what the ARI writes, that on the fourth day, before the diminution, the Nukva was only in the third phase, in which the first five were illuminating in her from above downward while she was below the Chazeh [chest] of ZA. For the intention is to emphasise that the Mochin of AVI were not yet in her, but only the Mochin of YESHSUT, which come through the bending of the head of ZA to the place of his NHY, as above. However, it was explained above (page 1698, the passage beginning “And one must be exact”), that the creation of the moon was therefore on the fourth day, which is the Netzah, and not on the fifth day, which is the discernment of the Nukva, who is Hod, because for the sake of the building of the Nukva the Hod was included in the Netzah. See there. It was also explained above (page 1692, the passage beginning “And all”), that at the time of the inclusion of the Hod in the Netzah the Nukva is found suckling from the Tifferet of Ima equally with ZA, and the two of them use one Keter, which is the Tifferet of Ima. See there in the whole passage, for this applies also on Rosh Chodesh in this time. And you see that although the first five of ZA illuminate in her from afar, that is, through the bending of the head, nevertheless she is equal with him in one Keter, only that it is from the discernment of the bending of the head, which is called the Rosh [head] of Jacob. And it was upon this discernment of Keter that the moon complained, and it was said to her, “Go and diminish yourself,” etc. And with this you will understand what is written there in the Gemara about this: “He saw that her mind was not settled. The Creator said: Bring an atonement for Me, for I diminished the moon” (Chulin, page 60b), for it has been explained that on Rosh Chodesh she attains literally those very Mochin of YESHSUT, in the inclusion of the Hod in the Netzah, just as she had on the fourth day of the days of Genesis, before the complaint, for then they use one Keter.
And it is found that on the fourth day of the days of Genesis ZA already had the discernments of new NHY of Neshama, for there are no Mochin except that the HGT become HBD and the NHY become HGT, and new NHY come out for him, as is known. Only that those Mochin are not reckoned as true Mochin for ZA himself, but for Jacob, who is designated by the bending of the head, as above; and therefore, from the discernment of Jacob, there are already there the first five Sefirot of ZA on the fourth day too. And what we asked is answered: since ZA stands only in the discernment of his Netzah, from where does he have the first five? For indeed it is so, that ZA has then only HGT NHY, since the fourth day, which is Netzah, includes all the NHY of ZA, for towards ZA these Mochin are only the discernment of VAK, as above. However, from the discernment of Jacob they are already complete Mochin, fit for begetting, and therefore from his discernment the first five of ZA are there, for the HGT of ZA become for him HBD, and the NHY become for him HGT, and new NHY came out for him.
And behold, after the diminution of the moon the Nukva returned to the discernment of a point under the Yesod, the meaning of which is that she returned and came to the discernment of a new Ibur, which is the second Ibur of the Mochin of the anterior from the discernment of YESHSUT; and these IYM were completed on the sixth day, which is the discernment of the Yesod of ZA. However, towards Jacob, for whom the NHY of ZA became HGT, as above, behold, this sixth day is the discernment of the Tifferet of ZA.
And this is what he says: “On the sixth day she returned to grow in the third phase mentioned above, her being a complete Partzuf in the discernment of back to back opposite the Chazeh of ZA, and then there are in her the five lights of the first five Sefirot of ZA,” etc. That is, as explained, that the discernment of the Mochin of YESHSUT is regarded as an illumination of the first five from afar; however, from the discernment of Jacob they are regarded as being of an equal level, back to back.
However, the ARI does not speak here according to the order of the degree, but takes hold of the headings of the phases, as written above (page 1693, item 7). For between the return of the Nukva to a point under the Yesod on the fourth day and her becoming the third phase of the posterior on the sixth day, there are here many discernments. For the Mochin of Neshama that are on the sixth day are the discernment of the Neshama of AVI, since the Mochin of AVI too come according to the order of the degree: that at first ZA receives the discernment of VAK of AVI, which are the Mochin of the YESHSUT that is in AVI, and afterwards they receive the discernment of AVI themselves, which are the discernment of the Haya of AVI. And with this you will understand that at first the Nukva received the discernment of the IYM of the anterior of the Mochin of YESHSUT themselves, that is, the Mochin of the weekdays, for on the fourth day she had of them only the discernment of the IYM of the posterior; and after the diminution she returned to the discernment of a point under the Yesod, which is the second Ibur for the sake of the Mochin of the anterior; and after this she received the discernment of the nursing of the anterior, and afterwards the discernment of the Mochin of the anterior. And all this is only from the discernment of YESHSUT, which are the Mochin of the weekdays. And on the sixth day she returned to the discernment of the Ibur of AVI, that is, to the discernment of the Mochin of Shabbat, and she received at first the discernment of the IYM of the posterior from the discernment of the YESHSUT of AVI, which is the third phase of the posterior of which the ARI speaks here. Thus the third phase of the posterior that was on the fourth day was from the Mochin of the weekdays, which are from the general YESHSUT; but the third phase of the posterior of the sixth day is from the Mochin of Shabbat, which are AVI, only from the discernment of the YESHSUT that is in AVI. And behold, there are many discernments between them, which the ARI does not mention, since he reckons only the headings of the phases.

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